The Biblical Annals, 2021, T. 11, nr 1

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    The Things That Mark an Apostle Paul’s Signs, Wonders, and Miracles
    Doedens, Jaap (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
    The Acts of the Apostles describes – sometimes in rather colorful details – signs and wonders wrought by the apostle Paul. Can this portrait of the apostle be corroborated based on his own letters? Or do we have to conclude that contemporaries of the apostle paint a more or less hagiographic picture of Paul’s miraculous activities? What is the place of miracles surrounding Paul and wrought by him within the whole of his life and mission? A survey of Paul’s letters allows us to get a view of how the apostle sees the function of signs, wonders, and mighty works within the dynamics of the proclamation of the gospel. Viewed in this way, the possible difference between information based upon Paul’s own communication and that of his contemporaries about him appears to decrease. A clearer picture of the part miracles play within the whole of Paul’s mission may also help to rethink modern and post-modern worldviews from a biblical perspective.
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    The Role of God’s Mighty Acts in Joel: The Book of Joel as an Example of Trauma Literature
    Balla, Ibolya (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
    The Book of Joel abounds in the descriptions of God’s mighty acts, including his interventions in the workings of nature and the unfolding historical events in the life of Israel and the so-called heathen nations. It has long been recognized that these acts are important in structuring the book as a whole. They can be labelled as negative or positive for the life of Israel, depending on which part of the book we interpret. In the final form of the work there is a centreline between its two major parts (1:1–2:17; 2:19–4:21), separating the descriptions of divine punishment and lament from the accounts of restoration and joy when it comes to the relationship of the covenant community with God: “Then the Lord became jealous for his land, and had pity on his people” (Joel 2:18). This verse also serves as an introduction to 2:19–4:21. What has not yet been examined in detail, however, is that the descriptions of God’s working in the nations’ history and in nature can help read the book from the viewpoint of trauma/crisis and tenacity. In the midst of crises Israel’s only hope is to repent and turn to the Lord to have mercy. In repentance, the prophet’s resilience and compassion is also significant; his words are handed down to us in a form that resembles the terminology, mood and theological teaching of certain lament psalms of the Hebrew Bible, yet representing the tradition of the day of the Lord especially important in prophetic literature. This paper aims at investigating the Book of Joel from the perspective of trauma and tenacity with a view to the scriptural allusions the author employs.
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    The Origin and Significance of Medicaments According to Ben Sira (Sir 38:4-8)
    Piwowar, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
    In his reflection on doctors’ work and the process of treatment (Sir 38:1-15), Ben Sira draws attention to the usage of medications (Sir 38:4-8). Many contemporary Jews were probably recalcitrant to use them as ancient medicine resorted to magic. Magic was also employed in the production of medications. The first part of the article synthetically presents the usage of medicines in ancient Israel on the basis of the Old Testament. Then a literary analysis and exegesis of Sir 38:4-8 is attempted. The present article takes into consideration the Greek version of this pericope, for it constitutes the canonical text of the Book of Sirach (the article nevertheless compares the Greek text to its Hebrew original). The pericope evinces a concentric structure (A – 38:4-5; B – 38:6; A’ – 38:7-8). The verses that frame the pericope refer to medicines (vv. 4–5 are devoted to the justification of their use while vv. 7–8 mention the reasons they are used for). The central part (38:6), in turn, focuses on the origin of medical knowledge. Ben Sira strives to persuade his fellow Jews to use medications as they are not related to magic and pose no threat to believers. It is God who created them, and they come from him. The sage refers in his argumentation to what happened in Marah (cf. Exod 15:25) to justify the use of medicines and their natural origin. Medicaments help cure diseases and afflictions and they restore harmony of creation, disrupted by disease and suffering (38:8). Their divine provenance is also corroborated by the fact that knowledge of medicine and medications was given to people by God (38:6). Hence, people should worship God for this great gift. In Sir 38:4-8 Ben Sira performs a perfect synthesis of contemporary medicine developed by neighboring (pagan) peoples with Israel’s faith (only God can cure a person but he does so through medications; medicine is thus a tool in his hands). The sage noticed the positive value and usefulness of medications but through referring to God and showing the divine provenance of medicine he dispelled any doubts the believers might have had concerning the use of medications to cure a disease.
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    Aluzje literackie w teologicznej ocenie działań arcykapłana Szymona w 1 Mch 14,5
    Nawrot, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
    Each biblical book reveals its theological message in a very diverse literary way. The analyzed verse of 1 Macc 14:5, similarly to the other verses of the book, was written in the form of a cento, a well-known literary genre used in antiquity. This cento combines expressions in the verses of the earlier Old Testament books and builds its own theological message. Thus an intertextual allusion is built upon the complete textual conformity of the verses from 1 Macc and the cited expressions. The literary context is crucial for the choice of the allusion. This context influences the carrying theological capacity of the verses and what they bring in the construction of a new message. The allusions reveal the actual meaning of the described events in a theological context. The revelation of the hagiographer’s intention enables the reader to accurately evaluate the conduct of particular characters, in this case Simon Maccabaeus, the high priest of Jews in the times of the Maccabean revolt.
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    Poza psychologię głębi – dyskurs biblijny w świetle social-scientific criticism
    Citlak, Amadeusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
    The article presents the most important trends and achievements of the psychological interpretation of the biblical text in recent years. The main goal, however, is to propose going beyond the quite controversial – though interesting – research from the perspective of depth psychology (Tiefenpsychologie), which completely dominated psychological biblical criticism in the 20th century. Therefore I`ll focus on well verified psychological theories (especially social psychology and social cognition) which are widely recognized among psychologists, and which seem to significantly enrich the conceptual apparatus of the contemporary biblical scholar and allow for a better understanding of the social milieu in biblical books. Psychological biblical criticism can be very valuable and useful method in contemporary exegesis, but it have to overcome the limitations of depth psychology.
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    Działalność Sekcji Nauk Biblijnych KUL w roku akademickim 2019/2020
    Bąk, Tomasz Bartłomiej (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
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    Apocalypse on the Mount. The Relationship Between Matthew 5:18 and 27:45, 51b
    Kusio, Mateusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2021)
    This article claims that the “passing away of heaven and earth” (Matt 5:18), until which the Torah is to be preserved whole according to Matthew, is proleptically realised during the crucifixion which is accompanied by the darkening of the sun (27:45) and earthquake (27:51b). Consequently, at that point the Torah ceases to be the central and unique legal code for Matthew and becomes mediated by Jesus’ own teaching. This claim is evidenced by Matthew’s subtle, yet sudden disinterest with the Law after the crucifixion.
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